Valmiki Ramayana 2.90.11-13: Ayodhya Kanda, Sarga 90, Shlokas 11-13
भरद्वाजाश्रमगमनम्
Bharata at Bharadvāja’s Hermitage
सुषुवे यममित्रघ्नं कौसल्यानऽन्दवर्धनम् ।
भ्रात्रा सह सभार्यो यश्चिरं प्रव्राजितो वनम् ॥११॥
नियुक्तः स्त्रीनियुक्तेन पित्रा योऽसौ महायशाः ।
वनवासी भवेतीह समाः किल चतुर्दश ॥१२॥
कच्छिन्न तस्यापापस्य पापं कर्तुमिहेच्छसि ।
अकण्टकं भोक्तुमना राज्यं तस्यानुजस्य च ॥१३॥
suṣuve yamamitraghnaṃ kausalyānandavardhanam |
bhrātrā saha sabhāryo yaś ciraṃ pravrājito vanam ||11||
niyuktaḥ strīniyuktena pitrā yo'sau mahāyaśāḥ |
vanavāsī bhavetīha samāḥ kila caturdaśa ||12||
kacchin na tasyāpāpasya pāpaṃ kartum ihecchasi |
akaṇṭakaṃ bhoktumanā rājyaṃ tasyānujasya ca ||13||
Rāma—pembinasa musuh dan penambah sukacita Kausalyā—telah lama dibuang ke rimba bersama isterinya dan adiknya. Yang termasyhur itu diperintah oleh ayahandanya, didorong oleh seorang wanita, supaya tinggal di hutan ini selama empat belas tahun. Maka adakah engkau berniat melakukan dosa terhadap insan yang tanpa dosa itu dan terhadap adiknya, demi menikmati kerajaan tanpa halangan?
Rama, destroyer of enemies and enhancer of the delight of his mother Kausalya, has been banished to the forest for a long time along with his wife and brother. That illustrious one has been ordered by his father to live in the forest for fourteen years through the pursuasion of a woman. To enjoy the kingdom without obstacles do you intend to cause any harm to that irreproachable Rama and his brother?
FAQs
It presents Rama as “apāpa” (sinless) and emphasizes that his forest-dwelling is a command accepted under the father’s order, highlighting satya (truthfulness to a vow/word) and dharma (right conduct) even when the command arises from morally compromised pressure.
It suggests an unethical desire to enjoy rule “without obstacles,” implying that seeking power by harming the blameless (Rama and Lakshmana) is adharma and a direct violation of satya and familial righteousness.
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